[692]Massachusetts Mercury, Aug. 28, 1798. In explanation of the delicacy and difficulty of such a task as Robison’s, Morse offered to his readers the following: “The schemes and views of Conspirators are often veiled in language and signs intelligible only to themselves; they correspond under fictitious names; their papers are sparingly multiplied, artfully detached, and most cautiously concealed.” (Ibid.) The apologetic motive is evident.[693]Ibid.With a “summary account” of the documents upon which Robison had relied in the composition of his book and of which Morse had no first-hand knowledge, and with an examination of the alleged differences between the accounts of the “conspiracy” by Robison and Barruel (cf. ibid., Aug. 31, 1798), Morse’s prolix discussion of the subject came to a close. During the time that his articles were in process of publication, “Censor” contributed a fresh article to theMercury, admitting that his faith in the existence of the European Illuminati was growing, but still protesting that Robison was to be regarded as extremely blameworthy on account of the false and calumnious attacks that he had made on worthy private characters in hisProofs.Cf.theMassachusetts Mercuryof August 28 for this article by “Censor.” What degree of unmixed comfort this may have afforded Morse, we may guess.[694]As yet Barruel’sMemoirs of Jacobinismwas known to Americans only in the literature of English reviews.[695]Massachusetts Mercury, Nov. 3, 1798: article by “A Customer.”[696]Massachusetts Mercury, Nov. 13, 1798.[697]Ibid.[698]Ibid., Nov. 16, 1798. Extracts from Barruel’sMemoirs, garnered from English reviews, were offered in evidence by this writer. The charge ofcontradictionwas hotly commanded by him to give place to the darker charge ofdesigned perversionon the part of Robison’s enemies.[699]Ibid., Nov. 30, 1798.[700]Massachusetts Mercury, Nov. 30, 1798.[701]Massachusetts Mercury, Oct. 26, 1798.[702]Ibid.[703]A Sermon, Preached at Charlestown, November 29, 1798, on the Anniversary Thanksgiving in Massachusetts. With an Appendix, designed to illustrate some parts of the Discourse; exhibiting proofs of the early existence, progress, and deleterious effects of French intrigue and influence in the United States.By Jedediah Morse, D. D., pastor of the church in Charlestown…. Boston, December, 1798. Two reprints of the sermon were issued early in the next year.[704]Morse,op. cit., p. 9.[705]Ibid., pp. 10–14.[706]Morse,op. cit., p. 15.[707]Ibid.[708]Ibid.[709]Ibid., p. 16.[710]Ibid., p. 18.[711]The sermon was preached in two parts, morning and afternoon, and concerning Morse’s discussion of the Christian religion this explanatory mote appears in the printed report: “The last article, respecting theChristian Religion, which constituted the whole of the forenoon sermon, being acommon, though alwaysinterestingsubject, has been considerably abridged.” (Ibid., p. 4.) This is only one of many marks of the great care Morse took to get the printed report of the sermon before the public in the most impressive form possible. He was fully conscious of the fact that he had an allegation to defend as well as a demurrer to oppose.[712]Morse,op. cit., pp. 20–22.[713]Morse’sAnniversary Thanksgiving Sermon, pp. 22et seq.The sermon of Lathrop referred to bears the following title:A Sermon, on the Dangers of the Times, from Infidelity and Immorality; and especially from a lately discovered Conspiracy against Religion and Government, delivered at West-Springfield and afterward at Springfield. By Joseph Lathrop, D. D., Springfield, September, 1798. The statement that Morse quotes appears on page 14 of Lathrop’s sermon.Cf.Cunningham, Abner,Practical Infidelity Portrayed and the Judgments of God Made Manifest, (3rd. edition), New York, 1836, pp. 42–46, where a somewhat similar situation in Orange County, New York, is referred to, and with suggestions of secret revolutionary designs not unlike those made by Lathrop. The situation referred to by Cunningham is also dealt with by F. M. Ruttenber, in hisHistory of the County of Orange, with a History of the Town and City of Newburgh …. Newburgh, N. Y., 1875, pp. 164et seq.Woodbridge Riley’s article onEarly Free-Thinking Societies in America(Harvard Theological Review, July, 1918, pp. 247–284) came to the attention of the author of this study when the entire dissertation was in page proof.[714]Some of these dated as far back as 1782, and none of them need have been disturbing to a calm mind.[715]The following letter, written by Morse to Timothy Pickering, throws considerable light upon the sources from which the most of these documents were derived and the manner and spirit in which they were compiled.“Charlestown, Jan. 22d, 1799.Dear SirI take the liberty to enclose for your acceptance a copy of my Thanksgiving Discourse. The Appendix contains some documents not before published. I hope the publication of them, in the manner I have done, will not be deemed premature. I did it by the advice of some of the wisest & best informed men in this vicinity.I think it my duty, confidentially to make known to you the sources from which I obtained my information, that you may better know how to appreciate its authenticity. It will rest with you, Sir, to make what use of it you may think expedient. I wish it may be communicated to the President.Mr. J. Jackson, Supervisor, favored me with Mr. Marbois’ Letter, & the Letter p. 41 whh is from Mr. Adams.—I should not have published the latter, had it not before appeared in print in a political pamphlet printed in Phila lately. The member of Congress from whom I derived the documents contained between pages 43 & 52, is Mr. S. Higginson, who also wrote the Letters whh follow to page 56. Note E, p. 66 & G, p. 69 & H, p. 70 were furnished (at least the information they contain) by Mr. G. Cabot. The Letters under Note H, from a diplomatic character in Europe, are from Mr. K—g—. [Rufus King?] The Emigrant mentioned p. 69—was the Duke de Liancourt, whose name I see in Porcupine’s Gazette of January 11, as about to revisit this Country. The American was Mr. G. C. above mentioned. The note concerning Volney, p. 21 was furnished by Genl. K—x [General Henry Knox?] & Mr. G. C. The fact mentioned p. 68 relative to Paine’s Age of Reason, 15,000 copies of which are asserted to have been poured into this Country at one time from France, rests chiefly on the authority of a well written piece published last summer in Porcupine’s Gazette. I wish, Sir, if you are knowing to the fact, or can ascertain the truth, you would do me the favor to furnish me with the evidence. I know not that it will be controverted, but should it be it is well to have it in my power to substantiate it. I feel prepared to substantiate all other of my assertions.I am persuaded, Sir, you will properly appreciate my motives in making the above communication, as also in publishing the Sermon & Appendix. I live among a people many of whom err in Sentiment & Conduct through their want of information. It was especially for their benefit that the Appendix was compiled. With great and very sincere respect,I am, Sir, your most Obd. Servt,JEDHMORSE.”Pickering Papers, vol. xxiv, 29.[716]Morse’sThanksgiving Sermon, “Note F,” pp. 67et seq.[717]Morse’sThanksgiving Sermon, p. 67. The reference is, of course, to the Democratic Clubs.[718]Morse’sThanksgiving Sermon, pp. 68et seq.[719]Ibid., p. 67.[720]Ibid.This secret organization referred to by Morse was founded in Ireland about 1791. It was in part the outgrowth of republican sentiments which the French Revolution inspired in the Irish people, in part of similar sentiments earlier received.Cf.Madden,The United Irishmen, vol. i, pp. 3–44. The object of the organization was to obtain complete emancipation for both Catholics and Dissenters, and to reform the Irish parliament. The group manifested a bold revolutionary spirit. When the English government resorted to strong repressive measures, many of its members came to America. The Irish Rebellion of 1798 sent other Irish political exiles here; with the result that by many in this country the situation was adjudged to be alarming. William Cobbett (“Peter Porcupine”) was one of the most aggressive opponents of the movement in America.The Proceedings of the Society of the United Irishmen of Dublinwas published at Philadelphia in 1795. The same year Cobbett publishedA Bone to Gnaw, for the Democrats; or Observations on a Pamphlet entitled “The Political Progress of Britain.”Part ii of Cobbett’s pamphlet was devoted to theProceedingsjust mentioned. Cobbett’s paper,Porcupine’s Gazette, to a considerable extent was devoted to the raising of an alarm against the United Irishmen. Cobbett urged that the United Irishmen represented a conspiracy on the part of France to ruin the United States. SeePorcupine’s Gazette, May 8, 10, 1798. Since Cobbett was one of the men in America deeply interested in Robison’sProofs of a Conspiracy(cf.particularlyPorcupine’s Gazettefor May 18, July 14, and Aug. 13, 1798), and since Cobbett printed in his paper much that Morse published on the subject of the Illuminati (see, for example,Porcupine’s Gazettefor Aug. 9 and 13, 1798; Feb. 25, 26, and June 3, 1799), it is at least believable that Morse took from Cobbett the suggestion about the identification of the Illuminati with the United Irishmen.The Commercial Advertiserof New York was another newspaper that gave attention to the subject of the United Irishmen. The issue of that paper for Nov. 1, 1798, carried an extended article copied from theGazette of the United States, calling upon the citizens of this country to be on their guard against the United Irishmen. The author of this article identified the United Irishmen and the French party in the United States as one.Cf.also theCommercial Advertiserfor Nov. 5, 1798. Thus Morse had abundant warrant in precedent if not in fact for the suggestion he made at this point in the Appendix to his thanksgiving sermon.[721]One may be sure that the following caustic comment of the editor of theIndependent Chronicleis to be set down to instinctive repugnance and hostility, and is thus representative only of rabid partisanship: “Actions speak louder than words. If the parish observe the Minister busy about many things; if they find him more anxious about thegeographicaldescription of the City of Washington or the Georgia Lands, than theNew-Jerusalemor theLand of Canaan; if they find him neglect his parish on a Sunday and employ himself during the week, to collect ridiculous fables to swell an appendix to a political publication. If he will do these things, he must expect that his Flock will not increase, and that at the year’s end, while he is exploring the territory of the United States, and hunting up Robinson’s [sic] straggling Illuminati, he must not be surprised if some of hisown sheephave strayed across the river, and become the care of a more attentive shepherd.” (Ibid., Jan. 7, 1799.)[722]A Memorial of Divine Benefits. In a Sermon, delivered at Exeter, on the 15th, and at Haverhill, on the 29th of November, 1798, days of Public Thanksgiving, in New-Hampshire and Massachusetts.By Abiel Abbot, pastor of the First Church in Haverhill. Haverhill, Massachusetts, 1798, pp. 18et seq.[723]A Sermon, delivered on the day of Public Thanksgiving, at Deerfield; Nov. 29, ’98.By John Taylor. A. M., pastor of the church at Deerfield. Greenfield (n. d.), p. 13.[724]Taylor’sThanksgiving Sermon, p. 13.[725]A Sermon, delivered on the Anniversary Thanksgiving, November 29, 1798, with some additions in the historical part.By Jonathan French, A. M., pastor of the South Church in Andover. Andover, 1799. p. 23.[726]Ibid., pp. 23et seq.[727]Ibid.[728]A Discourse, delivered on the Public Thanksgiving Day, November 29, 1798.By Joseph Eckley, D. D., minister of the Old South Church, Boston. Boston, 1798, pp. 9, 15, 18.[729]Connecticut kept a state thanksgiving at the same time as Massachusetts.[730]Political Instruction from the Prophecies of God’s Word,—a Sermon, preached on the State Thanksgiving, Nov. 29, 1798.By Nathan Strong, pastor of the North Presbyterian Church in Hartford, Connecticut. Hartford, 1798. This sermon is characterized by an ingenious effort to remove the stigma “mother of harlots” from the Catholic hierarchy and attach it to the Revolutionary leaders in France. “It is the Talleyrands and their associates,” said Strong, “whom I conceive to be the most properly designated by the mother of harlots, in the present period of the great apostacy.” (Ibid., p. 17.)[731]A Sermon preached at Billerica, November 29, 1798, being the day of the Anniversary Thanksgiving throughout the Commonwealth of Massachusetts.By Henry Cumings, A. M., pastor of the church in said town. Boston. 1798, p. 22.[732]Ibid.[733]The following excerpt from a letter of Jedediah Morse to Timothy Pickering, under date of Feb. 11, 1799, is significant in this connection: “An editn. of 450 of my Sermon and Appendix is nearly gone—& a second of 800 is in the press. A number of gentlemen in Boston have thought it might be useful to send a copy to every clergyman in the commonwealth, & have agreed with the printer to furnish them, & they will be distributed when the members of the Legislature return home.” (Pickering Papers, vol. xxiv, 71.)[734]The full title of this journal wasThe Columbian Centinel and Massachusetts Federalist. Here was an instance in which Masonic affiliations quite overrode ardent Federalist loyalty. To this the following letter of editor Benjamin Russell to William Bentley testifies:“Boston, Aug. 9, 1798.… As to Morse, I think him meddling in an affair which but little concerns him, and of which he has less knowledge. It would be better to let him flounder on, and he will speedily blow himself out. He cannot hurt the craft,—and his wit is as pointless, as his holy zeal is unchangeable. Although I wish not to engage in a controversy, which has no politick in its ingredients, I should nevertheless have published your communication had I received it.—As it is it may be best that the controversy should be carried on in one paper. You will see by this day’s Mercury, that M. is still floundering.—I intend to barb him a little at the Installation at Reading, if he is present. If not he shallhearof a toast or two.” (William Bentley Correspondence, vol. iv, 117).[735]Columbian Centinel, Sept. 8, 1798.[736]Ibid., Sept. 12, 1798.[737]Ibid., Jan. 5, 1799.[738]Ibid.[739]Columbian Centinel, Jan. 5, 1799. This communication including the Böttiger letter, was promptly copied by theMassachusetts Mercury, and thus given a wider publicity.Cf.theMercuryof Jan. 11, 1799.[740]Op. Cit.[741]Somewhat later theMercuryoffered to its readers relevant passages from Lathrop’s sermon of the preceding September and from French’s thanksgiving sermon.Cf.theMercuryfor Jan. 11 and Feb. 26, 1799.[742]The attention of Thomas and Abijah Adams, editors of theIndependent Chronicle, during the fall and winter of 1798–99 was mostly occupied with very pressing personal considerations. In October, 1798, Thomas Adams was arrested under the Sedition Act. While his trial was in progress objectionable comments on the state and federal governments continued to appear in theChronicle, with the result that his clerk and acting editor, Abijah Adams, was likewise arrested and put on trial. Thomas Adams died before his case was concluded; but Abijah Adams was later convicted and had the sentence of the court imposed upon him. Duniway,The Development of Freedom of the Press in Massachusetts, pp. 144et seq.These facts supply a new angle from which to view the relative silence of theIndependent Chroniclewith regard to the Illuminati controversy.[743]Independent Chronicle, April 15, 1799.Cf. ibid., Jan. 7, 1799.[744]Outside of Boston the newspapers of Massachusetts appear to have been generally content to furnish their readers an occasional article bearing on the controversy, copied in most cases from the columns of Boston or Hartford journals, or from papers which entered New England from without, particularly from New York and Philadelphia. Some of these Massachusetts newspapers are to be noticed later in connection with the effort that the Masons made to clear themselves of guilt.[745]American Mercury, Aug. 16, 1798.[746]The following quotation bears upon the topic, and does full justice to the abilities of the rhymster, although offering only slight suggestion respecting the variety of subjects which the poem, after the manner of its kind, touched upon:“Of late the pulpits roar’d like thunderTo bring the Whore of Bab’lon under;But now she’s down, the tone is turn’d,And the old Whore is sadly mourn’d.This brings us on to Politicks,—For fruitful argument,—(sweet chicks!). . . . . . .The Jacobin’s head-end we’ve had,To see histail, most would be glad.Of late, Old England was a moon,To bay and snarl at, night and noon:That’s over:—now her Queenship seemsA splendid Sun withgoldenbeams.But pauvre Sanscolotte [sic] is givenA diff’rent lot, by will of heaven.. . . . . . .FromAnno Lucistill our time,Masonic Treason’s been a crime:NowRobison’sin every pocket,And up he’s flown to fame, like rocket.”Cf.American Mercury, Jan. 3, 1799: “Ode on Ends; or, The Boy’s Address, who carries theAmerican Mercury.”[747]Babcock’s adverse attitude is dealt with onpp. 313et seq.of this dissertation.[748]Cf.issues of theCourantfor July 2, 30, Aug. 6, 13, Sept. 17, 1798; and for May 27, June 10, 17, 24, July 1, 8, 15, 22, 29, Aug. 5, 12, 19, 26, Sept. 2, 9, 16, 23, Oct. 7, Dec. 16, 1799.[749]Ibid., Aug. 6, 1798.[750]Ibid., Aug. 13, 1798.[751]Ibid., Sept. 3, 1798. This view that theCourantsought to turn the agitation over the Illuminati to political account is confirmed by the following extract from “Guillotina,” the new year’s poem that the editors of theCourantpresented to their patrons early in 1799.“O thou who spurn’d monarchial sway,E’er nature sprang to birth;Lord of each Jacobinic fray,In ev’ry clime on earth.“Tho’ plung’d from thy once high estate,For turningOrder’sfoe;We joy that thou a Prince so great,Dost rule the world below.“We joy that when like falling star,Thy footsteps downward drove;TheDemocratic Cause, from far,Came cow’ring from above.“ThatFrancehas caught the livid flame,Affords supreme delight;And that Genet has spread the same,To our admiring sight.. . . . . . .“May thy Iluminati thenIn ev’ry clime be found;All busy as a clucking hen,That peeping chicks surround.”Connecticut Courant, Jan. 7, 1799: “Guillotina, for the year 1799, addressed to the Reader’s of the Connecticut Courant.”[752]Porcupine’s Gazette, April 12, 13, 1798.[753]Ibid., July 14, 1798.[754]Porcupine’s Gazette, July 14, 1798. An illustration of the dearth of vital data bearing on the existence of the Illuminati, as well as of the absurd way in which those who sought to prove their existence grasped at straws, is to be found in this issue ofPorcupine’s Gazette. Cobbett published a letter which he had recently received from a certain William Smith, of Norwalk, Connecticut, who claimed that the chaplain of the ship of a French Admiral had made statements in his presence that corroborated Robison’s contentions. This letter speedily found its way into several New England newspapers, and passed for evidence in the case.Cf.for example, theSalem Gazette, Aug. 7, 1798.[755]Ibid., Aug. 13, 23, 24, 30, 1798.[756]Porcupine’s Gazette, Feb. 25, 1799.[757]Porcupine’s Gazette, Feb. 25, 1799.[758]Ibid., Feb. 26, 1799.[759]By this abbreviated title Bache’s paper was generally referred to.[760]Aurora, Aug. 3, 1798.[761]Aurora, Aug. 3, 1798.[762]Ibid., Aug. 10, 1798. Bache’s death occurred in September.[763]The Life and Works of John Adams, vol. ix, p. 172.[764]Ibid., pp. 172et seq.[765]Reverend Ashbel Green, who was chaplain of Congress at the time, accounts for the presence of this quality in the proclamation in the following manner. The President requested Green to assist him by preparing a draft of such a proclamation as the latter deemed suitable for the purpose. Aware of the complaints that had been made respecting previous proclamations, on the ground that while they called the people to the religious duties of thanksgiving and fasting, they were yet somewhat lacking in the manifestation of “a decidedly Christian spirit,” Green resolved to prepare for the President’s benefit a proclamation of such a thoroughgoing evangelical character that no such objection could possibly be lodged against it. This he endeavored to do. The President adopted Greens draft and published it, “with only the alteration of two or three words out of all affecting the religious character of my [his] production.” (The Life of Ashbel Green, pp. 260et seq.) The “decidedly Christian spirit” of the proclamation did not make the instrument immune from criticism. “An Old Ecclesiastic” contributed a highly censorious article to theAurora, sharply rebuking the President for proclaiming the fast, objecting also to his “very improper and impolitic … language … when speaking of the French nation,” and questioning his right to direct the people as to what they should pray for.Cf.Aurora, April 4, 1799. This article was copied by theIndependent Chroniclefor the benefit of New England readers, and drew from “A Real Ecclesiastic” a valiant defence of the President’s action and language. In the eyes of this writer, “the observations … by an Old Ecclesiastic … are so artfully fitted to excite groundless suspicions and prejudices against that GREAT AND GOOD MAN [President Adams], and especially to prepossess unwary readers against the approaching Fast recommended by him, that it seems important to defeat the writer’s manifest intention by a few seasonable remarks.” The nation was aChristiannation, and therefore the President had a right torecommendthe observance of a day ofChristianhumiliation and prayer.Cf.Massachusetts Mercury, April 16, 1799.[766]A Sermon, Exhibiting the Present Dangers, and Consequent Duties of the Citizens of the United States of America. Delivered at Charlestown, April 25, 1799, the day of the National Fast.By Jedediah Morse, D. D., pastor of the church in Charlestown. Charlestown, 1799.[767]Morse,op. cit., p. 5.[768]Morse,op. cit.[769]Ibid., p. 9.[770]Ibid., p. 7.[771]Ibid., p. 9.[772]Ibid., p. 12.[773]Morse,op. cit., pp. 13et seq.Morse gave as his authority in this instance Robert Goodloe Harper’s “Sketch of the Principal Acts of Congress during the session which closed the 3d. of March”. See Note A, p. 33, of Morse’sSermon. Reference to Benton’sAbridgement of the Debates of Congress, vol. ii, pp. 339, 343, discloses the fact that sentiments embodying this apprehension were expressed in the Third Congress. The struggle which France and England waged for the control of the island of St. Domingo, a struggle that had as its principal development the insurrection of the blacks of the island under the leadership of Toussaint l’Ouverture, properly enough was full of deep interest for Americans.Cf.Hildreth,The History of the United States of America, vol. v, pp. 269et seq.For a recent discussion of American policy with respect to St. Domingo and the state of affairs within the island, see Treudley, Mary,The United States and Santo Domingo, 1789–1866(doctoral dissertation, Clark University), pp. 125–138.[774]Cf.Morse’sSermon, pp. 12–14.[775]Cf.Morse’sSermon, p. 15.[776]Cf.Morse’sSermon, pp. 15–17. The allusion to a hostile attitude towards the clergy, with which the extract closes, led Morse to dwell at length upon the anticlerical spirit of the whole French system.Cf. ibid., pp. 17et seq.Wherever that system operates, there, Morse asserts, the clergy are the first to feel its power and to become the victims of its sanguinary revolutionizing spirit. Here in the United States this same malignant spirit is visibly at work. And all that the clergy have done to provoke this deadly hostility may be summed up in the phrase, “they have preached politics.” (Ibid., p. 18). They are now “censured and abused, and represented as an expense, useless, nay even, noxious body of men” for doing what “only twenty years ago they were called upon to perform as aduty.” (Ibid., p. 19). No clergyman of the Standing Order could possibly have felt keener resentment on account of the growing antagonism to that group of men than Jedediah Morse. His state of mind is a bit more clearly revealed by the contents of the following note by which the printed sermon was accompanied. This note, it should first be explained, was called out by the fact that a bill had been presented in a recent session of the Massachusetts legislature, providing for the suspension of the obligation to support the clergy of the Standing Order in all cases where it was possible for individuals to produce certificates, showing that they were otherwise contributing to the support of public worship. “Had this Bill passed into a law, it is easy to see that it would have justified and protected (as was no doubt the intention of the Bill, though by no means of all who may have voted for it) the disaffected, the irreligious, and the despisers of public worship and of the Christian Sabbath, in every town and parish, in withdrawing that support of the Christian ministry which the laws now oblige them to give.” (Note D, p. 49 of theFast Sermon).[777]The concluding sections of the sermon were devoted to (a) a depiction of the awful calamities which would come upon America if ever French armies were permitted to work their remorseless ravages here, and (b) an analysis of the duties which arose out of the dangers that had been presented. The duties named required one (1) to stand by one’s post of duty, despite the gloomy but not utterly hopeless aspect of affairs; (2) to avoid all political connections with those nations which seem devoted by Providence to destruction, and to make a zealous effort “to watch their movements, and detect and expose the machinations of their numerous emissaries among us; to reject, as we would the most deadly poison, their atheistical and destructive principles in whatever way or shape they may be insinuated among us;” and,especially, (3) to promote the election to offices of trust of only such men as have “good principles and morals, who respect religion and love their country, who will be a terror to evil doers, and will encourage such as do well.”[778]Ibid., p. 34. For the benefit of his readers, Morse supplied the following translation:“At the East of the Lodge of Portsmouth in Virginia, the 17th of the 5th month, in the year of (V∴ L∴) True Light 5798./:The (R∴ L∴ Pte∴ Fse∴) respectable French Provincial Lodge, regularly appointed under the distinctive title of WISDOM, No. 2660 by the GRAND ORIENT OF FRANCE.ToThe (T∴ R∴ L∴) very respectable French Lodge,TheUnion, No. 14, constituted by theGrandOrientof New-York.S∴ F∴ V∴TT∴ CC∴ and RR∴ FF∴The plate or opening (la planche) with which you have favoured us in date of the 16th of the 2nd month of the current year (Mque∴) Masonic, came to us but a few days since. It was laid before our (R∴ L∴) respectable Lodge, at its extraordinary session on the 14th inst.We congratulate you TT∴ CC∴ FF∴ upon the new Constitutions or Regulations which you have obtained from the Grand Orient of New York. We will therefore make it our pleasure and duty to maintain the most fraternal or intimate Correspondence with your (R∴ L∴) respectable Lodge; as also with all the regular Lodges who are willing to favour us with theirs.It is on this ground (a ce titre) that we think it our duty to inform you of the establishment of two new Masonic workshops (attellieres) regularly constituted and installed according to the French ritual, by our Provincial (R∴ L∴) respectable Lodge; one, more than a year since, under the title of Friendship in the East side of Petersburg in Virginia; the other more recent, under the title of PERFECT EQUALITY, in the East of Port de Paix in the Island of St. Domingo.We herewith transmit to you some copies of our List (Tableau) for this year, which our Lodge prays you to accept in return for those which it hath received from your Lodge with thankfulness.May the Grand Architect of the Universe bless your labours, and crown them with all manner of success. With these sentiments we have the favour to be,P∴ L∴ N∴ M∴ Q∴ V∴ S∴ C∴TT∴ CC∴ and TT∴ RR∴ FF∴Your very affectionate FF∴By order of the very respectableProvincial Lodge of Wisdom,Guieu,Secretary.”Morse’sSermon, p. 35.[779]These documents may be found on pp. 36–45 of Morse’sSermon. For the motto Morse supplied the following translation: “Men believe their eyes farther than their ears. The way by precept is long, but short and efficaceous by example.” (Ibid., pp. 46et seq.)[780]Ibid., pp. 46et seq.[781]Ibid., p. 46.[782]Morse’sSermon, p. 46.[783]Ibid.[784]Ibid.[785]Ibid.[786]Morse’sSermon, p. 46.[787]Ibid., pp. 46et seq.[788]Ibid., p. 47.[789]Ibid.[790]Ibid.[791]Naturally, Morse had not failed to make use of his European authorities in preparing his sermon for the eyes of the general public. There was, of course, no new evidence to be derived from this source.[792]Morse’sSermon, p. 48. The immediate source from which Morse obtained the documents of which he made such large and confident use in this sermon, constitutes an interesting subject of inquiry. Happily that source is fully disclosed in the following extract from a letter which Morse addressed to Wolcott, Dec. 6, 1799:
[692]Massachusetts Mercury, Aug. 28, 1798. In explanation of the delicacy and difficulty of such a task as Robison’s, Morse offered to his readers the following: “The schemes and views of Conspirators are often veiled in language and signs intelligible only to themselves; they correspond under fictitious names; their papers are sparingly multiplied, artfully detached, and most cautiously concealed.” (Ibid.) The apologetic motive is evident.
[693]Ibid.With a “summary account” of the documents upon which Robison had relied in the composition of his book and of which Morse had no first-hand knowledge, and with an examination of the alleged differences between the accounts of the “conspiracy” by Robison and Barruel (cf. ibid., Aug. 31, 1798), Morse’s prolix discussion of the subject came to a close. During the time that his articles were in process of publication, “Censor” contributed a fresh article to theMercury, admitting that his faith in the existence of the European Illuminati was growing, but still protesting that Robison was to be regarded as extremely blameworthy on account of the false and calumnious attacks that he had made on worthy private characters in hisProofs.Cf.theMassachusetts Mercuryof August 28 for this article by “Censor.” What degree of unmixed comfort this may have afforded Morse, we may guess.
[694]As yet Barruel’sMemoirs of Jacobinismwas known to Americans only in the literature of English reviews.
[695]Massachusetts Mercury, Nov. 3, 1798: article by “A Customer.”
[696]Massachusetts Mercury, Nov. 13, 1798.
[697]Ibid.
[698]Ibid., Nov. 16, 1798. Extracts from Barruel’sMemoirs, garnered from English reviews, were offered in evidence by this writer. The charge ofcontradictionwas hotly commanded by him to give place to the darker charge ofdesigned perversionon the part of Robison’s enemies.
[699]Ibid., Nov. 30, 1798.
[700]Massachusetts Mercury, Nov. 30, 1798.
[701]Massachusetts Mercury, Oct. 26, 1798.
[702]Ibid.
[703]A Sermon, Preached at Charlestown, November 29, 1798, on the Anniversary Thanksgiving in Massachusetts. With an Appendix, designed to illustrate some parts of the Discourse; exhibiting proofs of the early existence, progress, and deleterious effects of French intrigue and influence in the United States.By Jedediah Morse, D. D., pastor of the church in Charlestown…. Boston, December, 1798. Two reprints of the sermon were issued early in the next year.
[704]Morse,op. cit., p. 9.
[705]Ibid., pp. 10–14.
[706]Morse,op. cit., p. 15.
[707]Ibid.
[708]Ibid.
[709]Ibid., p. 16.
[710]Ibid., p. 18.
[711]The sermon was preached in two parts, morning and afternoon, and concerning Morse’s discussion of the Christian religion this explanatory mote appears in the printed report: “The last article, respecting theChristian Religion, which constituted the whole of the forenoon sermon, being acommon, though alwaysinterestingsubject, has been considerably abridged.” (Ibid., p. 4.) This is only one of many marks of the great care Morse took to get the printed report of the sermon before the public in the most impressive form possible. He was fully conscious of the fact that he had an allegation to defend as well as a demurrer to oppose.
[712]Morse,op. cit., pp. 20–22.
[713]Morse’sAnniversary Thanksgiving Sermon, pp. 22et seq.The sermon of Lathrop referred to bears the following title:A Sermon, on the Dangers of the Times, from Infidelity and Immorality; and especially from a lately discovered Conspiracy against Religion and Government, delivered at West-Springfield and afterward at Springfield. By Joseph Lathrop, D. D., Springfield, September, 1798. The statement that Morse quotes appears on page 14 of Lathrop’s sermon.Cf.Cunningham, Abner,Practical Infidelity Portrayed and the Judgments of God Made Manifest, (3rd. edition), New York, 1836, pp. 42–46, where a somewhat similar situation in Orange County, New York, is referred to, and with suggestions of secret revolutionary designs not unlike those made by Lathrop. The situation referred to by Cunningham is also dealt with by F. M. Ruttenber, in hisHistory of the County of Orange, with a History of the Town and City of Newburgh …. Newburgh, N. Y., 1875, pp. 164et seq.Woodbridge Riley’s article onEarly Free-Thinking Societies in America(Harvard Theological Review, July, 1918, pp. 247–284) came to the attention of the author of this study when the entire dissertation was in page proof.
[714]Some of these dated as far back as 1782, and none of them need have been disturbing to a calm mind.
[715]The following letter, written by Morse to Timothy Pickering, throws considerable light upon the sources from which the most of these documents were derived and the manner and spirit in which they were compiled.
“Charlestown, Jan. 22d, 1799.Dear SirI take the liberty to enclose for your acceptance a copy of my Thanksgiving Discourse. The Appendix contains some documents not before published. I hope the publication of them, in the manner I have done, will not be deemed premature. I did it by the advice of some of the wisest & best informed men in this vicinity.I think it my duty, confidentially to make known to you the sources from which I obtained my information, that you may better know how to appreciate its authenticity. It will rest with you, Sir, to make what use of it you may think expedient. I wish it may be communicated to the President.Mr. J. Jackson, Supervisor, favored me with Mr. Marbois’ Letter, & the Letter p. 41 whh is from Mr. Adams.—I should not have published the latter, had it not before appeared in print in a political pamphlet printed in Phila lately. The member of Congress from whom I derived the documents contained between pages 43 & 52, is Mr. S. Higginson, who also wrote the Letters whh follow to page 56. Note E, p. 66 & G, p. 69 & H, p. 70 were furnished (at least the information they contain) by Mr. G. Cabot. The Letters under Note H, from a diplomatic character in Europe, are from Mr. K—g—. [Rufus King?] The Emigrant mentioned p. 69—was the Duke de Liancourt, whose name I see in Porcupine’s Gazette of January 11, as about to revisit this Country. The American was Mr. G. C. above mentioned. The note concerning Volney, p. 21 was furnished by Genl. K—x [General Henry Knox?] & Mr. G. C. The fact mentioned p. 68 relative to Paine’s Age of Reason, 15,000 copies of which are asserted to have been poured into this Country at one time from France, rests chiefly on the authority of a well written piece published last summer in Porcupine’s Gazette. I wish, Sir, if you are knowing to the fact, or can ascertain the truth, you would do me the favor to furnish me with the evidence. I know not that it will be controverted, but should it be it is well to have it in my power to substantiate it. I feel prepared to substantiate all other of my assertions.I am persuaded, Sir, you will properly appreciate my motives in making the above communication, as also in publishing the Sermon & Appendix. I live among a people many of whom err in Sentiment & Conduct through their want of information. It was especially for their benefit that the Appendix was compiled. With great and very sincere respect,I am, Sir, your most Obd. Servt,JEDHMORSE.”Pickering Papers, vol. xxiv, 29.
“Charlestown, Jan. 22d, 1799.
Dear Sir
I take the liberty to enclose for your acceptance a copy of my Thanksgiving Discourse. The Appendix contains some documents not before published. I hope the publication of them, in the manner I have done, will not be deemed premature. I did it by the advice of some of the wisest & best informed men in this vicinity.
I think it my duty, confidentially to make known to you the sources from which I obtained my information, that you may better know how to appreciate its authenticity. It will rest with you, Sir, to make what use of it you may think expedient. I wish it may be communicated to the President.
Mr. J. Jackson, Supervisor, favored me with Mr. Marbois’ Letter, & the Letter p. 41 whh is from Mr. Adams.—I should not have published the latter, had it not before appeared in print in a political pamphlet printed in Phila lately. The member of Congress from whom I derived the documents contained between pages 43 & 52, is Mr. S. Higginson, who also wrote the Letters whh follow to page 56. Note E, p. 66 & G, p. 69 & H, p. 70 were furnished (at least the information they contain) by Mr. G. Cabot. The Letters under Note H, from a diplomatic character in Europe, are from Mr. K—g—. [Rufus King?] The Emigrant mentioned p. 69—was the Duke de Liancourt, whose name I see in Porcupine’s Gazette of January 11, as about to revisit this Country. The American was Mr. G. C. above mentioned. The note concerning Volney, p. 21 was furnished by Genl. K—x [General Henry Knox?] & Mr. G. C. The fact mentioned p. 68 relative to Paine’s Age of Reason, 15,000 copies of which are asserted to have been poured into this Country at one time from France, rests chiefly on the authority of a well written piece published last summer in Porcupine’s Gazette. I wish, Sir, if you are knowing to the fact, or can ascertain the truth, you would do me the favor to furnish me with the evidence. I know not that it will be controverted, but should it be it is well to have it in my power to substantiate it. I feel prepared to substantiate all other of my assertions.
I am persuaded, Sir, you will properly appreciate my motives in making the above communication, as also in publishing the Sermon & Appendix. I live among a people many of whom err in Sentiment & Conduct through their want of information. It was especially for their benefit that the Appendix was compiled. With great and very sincere respect,
I am, Sir, your most Obd. Servt,
JEDHMORSE.”
Pickering Papers, vol. xxiv, 29.
[716]Morse’sThanksgiving Sermon, “Note F,” pp. 67et seq.
[717]Morse’sThanksgiving Sermon, p. 67. The reference is, of course, to the Democratic Clubs.
[718]Morse’sThanksgiving Sermon, pp. 68et seq.
[719]Ibid., p. 67.
[720]Ibid.This secret organization referred to by Morse was founded in Ireland about 1791. It was in part the outgrowth of republican sentiments which the French Revolution inspired in the Irish people, in part of similar sentiments earlier received.Cf.Madden,The United Irishmen, vol. i, pp. 3–44. The object of the organization was to obtain complete emancipation for both Catholics and Dissenters, and to reform the Irish parliament. The group manifested a bold revolutionary spirit. When the English government resorted to strong repressive measures, many of its members came to America. The Irish Rebellion of 1798 sent other Irish political exiles here; with the result that by many in this country the situation was adjudged to be alarming. William Cobbett (“Peter Porcupine”) was one of the most aggressive opponents of the movement in America.The Proceedings of the Society of the United Irishmen of Dublinwas published at Philadelphia in 1795. The same year Cobbett publishedA Bone to Gnaw, for the Democrats; or Observations on a Pamphlet entitled “The Political Progress of Britain.”Part ii of Cobbett’s pamphlet was devoted to theProceedingsjust mentioned. Cobbett’s paper,Porcupine’s Gazette, to a considerable extent was devoted to the raising of an alarm against the United Irishmen. Cobbett urged that the United Irishmen represented a conspiracy on the part of France to ruin the United States. SeePorcupine’s Gazette, May 8, 10, 1798. Since Cobbett was one of the men in America deeply interested in Robison’sProofs of a Conspiracy(cf.particularlyPorcupine’s Gazettefor May 18, July 14, and Aug. 13, 1798), and since Cobbett printed in his paper much that Morse published on the subject of the Illuminati (see, for example,Porcupine’s Gazettefor Aug. 9 and 13, 1798; Feb. 25, 26, and June 3, 1799), it is at least believable that Morse took from Cobbett the suggestion about the identification of the Illuminati with the United Irishmen.The Commercial Advertiserof New York was another newspaper that gave attention to the subject of the United Irishmen. The issue of that paper for Nov. 1, 1798, carried an extended article copied from theGazette of the United States, calling upon the citizens of this country to be on their guard against the United Irishmen. The author of this article identified the United Irishmen and the French party in the United States as one.Cf.also theCommercial Advertiserfor Nov. 5, 1798. Thus Morse had abundant warrant in precedent if not in fact for the suggestion he made at this point in the Appendix to his thanksgiving sermon.
[721]One may be sure that the following caustic comment of the editor of theIndependent Chronicleis to be set down to instinctive repugnance and hostility, and is thus representative only of rabid partisanship: “Actions speak louder than words. If the parish observe the Minister busy about many things; if they find him more anxious about thegeographicaldescription of the City of Washington or the Georgia Lands, than theNew-Jerusalemor theLand of Canaan; if they find him neglect his parish on a Sunday and employ himself during the week, to collect ridiculous fables to swell an appendix to a political publication. If he will do these things, he must expect that his Flock will not increase, and that at the year’s end, while he is exploring the territory of the United States, and hunting up Robinson’s [sic] straggling Illuminati, he must not be surprised if some of hisown sheephave strayed across the river, and become the care of a more attentive shepherd.” (Ibid., Jan. 7, 1799.)
[722]A Memorial of Divine Benefits. In a Sermon, delivered at Exeter, on the 15th, and at Haverhill, on the 29th of November, 1798, days of Public Thanksgiving, in New-Hampshire and Massachusetts.By Abiel Abbot, pastor of the First Church in Haverhill. Haverhill, Massachusetts, 1798, pp. 18et seq.
[723]A Sermon, delivered on the day of Public Thanksgiving, at Deerfield; Nov. 29, ’98.By John Taylor. A. M., pastor of the church at Deerfield. Greenfield (n. d.), p. 13.
[724]Taylor’sThanksgiving Sermon, p. 13.
[725]A Sermon, delivered on the Anniversary Thanksgiving, November 29, 1798, with some additions in the historical part.By Jonathan French, A. M., pastor of the South Church in Andover. Andover, 1799. p. 23.
[726]Ibid., pp. 23et seq.
[727]Ibid.
[728]A Discourse, delivered on the Public Thanksgiving Day, November 29, 1798.By Joseph Eckley, D. D., minister of the Old South Church, Boston. Boston, 1798, pp. 9, 15, 18.
[729]Connecticut kept a state thanksgiving at the same time as Massachusetts.
[730]Political Instruction from the Prophecies of God’s Word,—a Sermon, preached on the State Thanksgiving, Nov. 29, 1798.By Nathan Strong, pastor of the North Presbyterian Church in Hartford, Connecticut. Hartford, 1798. This sermon is characterized by an ingenious effort to remove the stigma “mother of harlots” from the Catholic hierarchy and attach it to the Revolutionary leaders in France. “It is the Talleyrands and their associates,” said Strong, “whom I conceive to be the most properly designated by the mother of harlots, in the present period of the great apostacy.” (Ibid., p. 17.)
[731]A Sermon preached at Billerica, November 29, 1798, being the day of the Anniversary Thanksgiving throughout the Commonwealth of Massachusetts.By Henry Cumings, A. M., pastor of the church in said town. Boston. 1798, p. 22.
[732]Ibid.
[733]The following excerpt from a letter of Jedediah Morse to Timothy Pickering, under date of Feb. 11, 1799, is significant in this connection: “An editn. of 450 of my Sermon and Appendix is nearly gone—& a second of 800 is in the press. A number of gentlemen in Boston have thought it might be useful to send a copy to every clergyman in the commonwealth, & have agreed with the printer to furnish them, & they will be distributed when the members of the Legislature return home.” (Pickering Papers, vol. xxiv, 71.)
[734]The full title of this journal wasThe Columbian Centinel and Massachusetts Federalist. Here was an instance in which Masonic affiliations quite overrode ardent Federalist loyalty. To this the following letter of editor Benjamin Russell to William Bentley testifies:
“Boston, Aug. 9, 1798.… As to Morse, I think him meddling in an affair which but little concerns him, and of which he has less knowledge. It would be better to let him flounder on, and he will speedily blow himself out. He cannot hurt the craft,—and his wit is as pointless, as his holy zeal is unchangeable. Although I wish not to engage in a controversy, which has no politick in its ingredients, I should nevertheless have published your communication had I received it.—As it is it may be best that the controversy should be carried on in one paper. You will see by this day’s Mercury, that M. is still floundering.—I intend to barb him a little at the Installation at Reading, if he is present. If not he shallhearof a toast or two.” (William Bentley Correspondence, vol. iv, 117).
“Boston, Aug. 9, 1798.
… As to Morse, I think him meddling in an affair which but little concerns him, and of which he has less knowledge. It would be better to let him flounder on, and he will speedily blow himself out. He cannot hurt the craft,—and his wit is as pointless, as his holy zeal is unchangeable. Although I wish not to engage in a controversy, which has no politick in its ingredients, I should nevertheless have published your communication had I received it.—As it is it may be best that the controversy should be carried on in one paper. You will see by this day’s Mercury, that M. is still floundering.—I intend to barb him a little at the Installation at Reading, if he is present. If not he shallhearof a toast or two.” (William Bentley Correspondence, vol. iv, 117).
[735]Columbian Centinel, Sept. 8, 1798.
[736]Ibid., Sept. 12, 1798.
[737]Ibid., Jan. 5, 1799.
[738]Ibid.
[739]Columbian Centinel, Jan. 5, 1799. This communication including the Böttiger letter, was promptly copied by theMassachusetts Mercury, and thus given a wider publicity.Cf.theMercuryof Jan. 11, 1799.
[740]Op. Cit.
[741]Somewhat later theMercuryoffered to its readers relevant passages from Lathrop’s sermon of the preceding September and from French’s thanksgiving sermon.Cf.theMercuryfor Jan. 11 and Feb. 26, 1799.
[742]The attention of Thomas and Abijah Adams, editors of theIndependent Chronicle, during the fall and winter of 1798–99 was mostly occupied with very pressing personal considerations. In October, 1798, Thomas Adams was arrested under the Sedition Act. While his trial was in progress objectionable comments on the state and federal governments continued to appear in theChronicle, with the result that his clerk and acting editor, Abijah Adams, was likewise arrested and put on trial. Thomas Adams died before his case was concluded; but Abijah Adams was later convicted and had the sentence of the court imposed upon him. Duniway,The Development of Freedom of the Press in Massachusetts, pp. 144et seq.These facts supply a new angle from which to view the relative silence of theIndependent Chroniclewith regard to the Illuminati controversy.
[743]Independent Chronicle, April 15, 1799.Cf. ibid., Jan. 7, 1799.
[744]Outside of Boston the newspapers of Massachusetts appear to have been generally content to furnish their readers an occasional article bearing on the controversy, copied in most cases from the columns of Boston or Hartford journals, or from papers which entered New England from without, particularly from New York and Philadelphia. Some of these Massachusetts newspapers are to be noticed later in connection with the effort that the Masons made to clear themselves of guilt.
[745]American Mercury, Aug. 16, 1798.
[746]The following quotation bears upon the topic, and does full justice to the abilities of the rhymster, although offering only slight suggestion respecting the variety of subjects which the poem, after the manner of its kind, touched upon:
“Of late the pulpits roar’d like thunderTo bring the Whore of Bab’lon under;But now she’s down, the tone is turn’d,And the old Whore is sadly mourn’d.This brings us on to Politicks,—For fruitful argument,—(sweet chicks!). . . . . . .The Jacobin’s head-end we’ve had,To see histail, most would be glad.Of late, Old England was a moon,To bay and snarl at, night and noon:That’s over:—now her Queenship seemsA splendid Sun withgoldenbeams.But pauvre Sanscolotte [sic] is givenA diff’rent lot, by will of heaven.. . . . . . .FromAnno Lucistill our time,Masonic Treason’s been a crime:NowRobison’sin every pocket,And up he’s flown to fame, like rocket.”
“Of late the pulpits roar’d like thunderTo bring the Whore of Bab’lon under;But now she’s down, the tone is turn’d,And the old Whore is sadly mourn’d.This brings us on to Politicks,—For fruitful argument,—(sweet chicks!). . . . . . .The Jacobin’s head-end we’ve had,To see histail, most would be glad.Of late, Old England was a moon,To bay and snarl at, night and noon:That’s over:—now her Queenship seemsA splendid Sun withgoldenbeams.But pauvre Sanscolotte [sic] is givenA diff’rent lot, by will of heaven.. . . . . . .FromAnno Lucistill our time,Masonic Treason’s been a crime:NowRobison’sin every pocket,And up he’s flown to fame, like rocket.”
“Of late the pulpits roar’d like thunderTo bring the Whore of Bab’lon under;But now she’s down, the tone is turn’d,And the old Whore is sadly mourn’d.This brings us on to Politicks,—For fruitful argument,—(sweet chicks!)
“Of late the pulpits roar’d like thunder
To bring the Whore of Bab’lon under;
But now she’s down, the tone is turn’d,
And the old Whore is sadly mourn’d.
This brings us on to Politicks,—
For fruitful argument,—(sweet chicks!)
. . . . . . .
The Jacobin’s head-end we’ve had,To see histail, most would be glad.Of late, Old England was a moon,To bay and snarl at, night and noon:That’s over:—now her Queenship seemsA splendid Sun withgoldenbeams.But pauvre Sanscolotte [sic] is givenA diff’rent lot, by will of heaven.
The Jacobin’s head-end we’ve had,
To see histail, most would be glad.
Of late, Old England was a moon,
To bay and snarl at, night and noon:
That’s over:—now her Queenship seems
A splendid Sun withgoldenbeams.
But pauvre Sanscolotte [sic] is given
A diff’rent lot, by will of heaven.
. . . . . . .
FromAnno Lucistill our time,Masonic Treason’s been a crime:NowRobison’sin every pocket,And up he’s flown to fame, like rocket.”
FromAnno Lucistill our time,
Masonic Treason’s been a crime:
NowRobison’sin every pocket,
And up he’s flown to fame, like rocket.”
Cf.American Mercury, Jan. 3, 1799: “Ode on Ends; or, The Boy’s Address, who carries theAmerican Mercury.”
[747]Babcock’s adverse attitude is dealt with onpp. 313et seq.of this dissertation.
[748]Cf.issues of theCourantfor July 2, 30, Aug. 6, 13, Sept. 17, 1798; and for May 27, June 10, 17, 24, July 1, 8, 15, 22, 29, Aug. 5, 12, 19, 26, Sept. 2, 9, 16, 23, Oct. 7, Dec. 16, 1799.
[749]Ibid., Aug. 6, 1798.
[750]Ibid., Aug. 13, 1798.
[751]Ibid., Sept. 3, 1798. This view that theCourantsought to turn the agitation over the Illuminati to political account is confirmed by the following extract from “Guillotina,” the new year’s poem that the editors of theCourantpresented to their patrons early in 1799.
“O thou who spurn’d monarchial sway,E’er nature sprang to birth;Lord of each Jacobinic fray,In ev’ry clime on earth.“Tho’ plung’d from thy once high estate,For turningOrder’sfoe;We joy that thou a Prince so great,Dost rule the world below.“We joy that when like falling star,Thy footsteps downward drove;TheDemocratic Cause, from far,Came cow’ring from above.“ThatFrancehas caught the livid flame,Affords supreme delight;And that Genet has spread the same,To our admiring sight.. . . . . . .“May thy Iluminati thenIn ev’ry clime be found;All busy as a clucking hen,That peeping chicks surround.”
“O thou who spurn’d monarchial sway,E’er nature sprang to birth;Lord of each Jacobinic fray,In ev’ry clime on earth.“Tho’ plung’d from thy once high estate,For turningOrder’sfoe;We joy that thou a Prince so great,Dost rule the world below.“We joy that when like falling star,Thy footsteps downward drove;TheDemocratic Cause, from far,Came cow’ring from above.“ThatFrancehas caught the livid flame,Affords supreme delight;And that Genet has spread the same,To our admiring sight.. . . . . . .“May thy Iluminati thenIn ev’ry clime be found;All busy as a clucking hen,That peeping chicks surround.”
“O thou who spurn’d monarchial sway,E’er nature sprang to birth;Lord of each Jacobinic fray,In ev’ry clime on earth.
“O thou who spurn’d monarchial sway,
E’er nature sprang to birth;
Lord of each Jacobinic fray,
In ev’ry clime on earth.
“Tho’ plung’d from thy once high estate,For turningOrder’sfoe;We joy that thou a Prince so great,Dost rule the world below.
“Tho’ plung’d from thy once high estate,
For turningOrder’sfoe;
We joy that thou a Prince so great,
Dost rule the world below.
“We joy that when like falling star,Thy footsteps downward drove;TheDemocratic Cause, from far,Came cow’ring from above.
“We joy that when like falling star,
Thy footsteps downward drove;
TheDemocratic Cause, from far,
Came cow’ring from above.
“ThatFrancehas caught the livid flame,Affords supreme delight;And that Genet has spread the same,To our admiring sight.
“ThatFrancehas caught the livid flame,
Affords supreme delight;
And that Genet has spread the same,
To our admiring sight.
. . . . . . .
“May thy Iluminati thenIn ev’ry clime be found;All busy as a clucking hen,That peeping chicks surround.”
“May thy Iluminati then
In ev’ry clime be found;
All busy as a clucking hen,
That peeping chicks surround.”
Connecticut Courant, Jan. 7, 1799: “Guillotina, for the year 1799, addressed to the Reader’s of the Connecticut Courant.”
[752]Porcupine’s Gazette, April 12, 13, 1798.
[753]Ibid., July 14, 1798.
[754]Porcupine’s Gazette, July 14, 1798. An illustration of the dearth of vital data bearing on the existence of the Illuminati, as well as of the absurd way in which those who sought to prove their existence grasped at straws, is to be found in this issue ofPorcupine’s Gazette. Cobbett published a letter which he had recently received from a certain William Smith, of Norwalk, Connecticut, who claimed that the chaplain of the ship of a French Admiral had made statements in his presence that corroborated Robison’s contentions. This letter speedily found its way into several New England newspapers, and passed for evidence in the case.Cf.for example, theSalem Gazette, Aug. 7, 1798.
[755]Ibid., Aug. 13, 23, 24, 30, 1798.
[756]Porcupine’s Gazette, Feb. 25, 1799.
[757]Porcupine’s Gazette, Feb. 25, 1799.
[758]Ibid., Feb. 26, 1799.
[759]By this abbreviated title Bache’s paper was generally referred to.
[760]Aurora, Aug. 3, 1798.
[761]Aurora, Aug. 3, 1798.
[762]Ibid., Aug. 10, 1798. Bache’s death occurred in September.
[763]The Life and Works of John Adams, vol. ix, p. 172.
[764]Ibid., pp. 172et seq.
[765]Reverend Ashbel Green, who was chaplain of Congress at the time, accounts for the presence of this quality in the proclamation in the following manner. The President requested Green to assist him by preparing a draft of such a proclamation as the latter deemed suitable for the purpose. Aware of the complaints that had been made respecting previous proclamations, on the ground that while they called the people to the religious duties of thanksgiving and fasting, they were yet somewhat lacking in the manifestation of “a decidedly Christian spirit,” Green resolved to prepare for the President’s benefit a proclamation of such a thoroughgoing evangelical character that no such objection could possibly be lodged against it. This he endeavored to do. The President adopted Greens draft and published it, “with only the alteration of two or three words out of all affecting the religious character of my [his] production.” (The Life of Ashbel Green, pp. 260et seq.) The “decidedly Christian spirit” of the proclamation did not make the instrument immune from criticism. “An Old Ecclesiastic” contributed a highly censorious article to theAurora, sharply rebuking the President for proclaiming the fast, objecting also to his “very improper and impolitic … language … when speaking of the French nation,” and questioning his right to direct the people as to what they should pray for.Cf.Aurora, April 4, 1799. This article was copied by theIndependent Chroniclefor the benefit of New England readers, and drew from “A Real Ecclesiastic” a valiant defence of the President’s action and language. In the eyes of this writer, “the observations … by an Old Ecclesiastic … are so artfully fitted to excite groundless suspicions and prejudices against that GREAT AND GOOD MAN [President Adams], and especially to prepossess unwary readers against the approaching Fast recommended by him, that it seems important to defeat the writer’s manifest intention by a few seasonable remarks.” The nation was aChristiannation, and therefore the President had a right torecommendthe observance of a day ofChristianhumiliation and prayer.Cf.Massachusetts Mercury, April 16, 1799.
[766]A Sermon, Exhibiting the Present Dangers, and Consequent Duties of the Citizens of the United States of America. Delivered at Charlestown, April 25, 1799, the day of the National Fast.By Jedediah Morse, D. D., pastor of the church in Charlestown. Charlestown, 1799.
[767]Morse,op. cit., p. 5.
[768]Morse,op. cit.
[769]Ibid., p. 9.
[770]Ibid., p. 7.
[771]Ibid., p. 9.
[772]Ibid., p. 12.
[773]Morse,op. cit., pp. 13et seq.Morse gave as his authority in this instance Robert Goodloe Harper’s “Sketch of the Principal Acts of Congress during the session which closed the 3d. of March”. See Note A, p. 33, of Morse’sSermon. Reference to Benton’sAbridgement of the Debates of Congress, vol. ii, pp. 339, 343, discloses the fact that sentiments embodying this apprehension were expressed in the Third Congress. The struggle which France and England waged for the control of the island of St. Domingo, a struggle that had as its principal development the insurrection of the blacks of the island under the leadership of Toussaint l’Ouverture, properly enough was full of deep interest for Americans.Cf.Hildreth,The History of the United States of America, vol. v, pp. 269et seq.For a recent discussion of American policy with respect to St. Domingo and the state of affairs within the island, see Treudley, Mary,The United States and Santo Domingo, 1789–1866(doctoral dissertation, Clark University), pp. 125–138.
[774]Cf.Morse’sSermon, pp. 12–14.
[775]Cf.Morse’sSermon, p. 15.
[776]Cf.Morse’sSermon, pp. 15–17. The allusion to a hostile attitude towards the clergy, with which the extract closes, led Morse to dwell at length upon the anticlerical spirit of the whole French system.Cf. ibid., pp. 17et seq.Wherever that system operates, there, Morse asserts, the clergy are the first to feel its power and to become the victims of its sanguinary revolutionizing spirit. Here in the United States this same malignant spirit is visibly at work. And all that the clergy have done to provoke this deadly hostility may be summed up in the phrase, “they have preached politics.” (Ibid., p. 18). They are now “censured and abused, and represented as an expense, useless, nay even, noxious body of men” for doing what “only twenty years ago they were called upon to perform as aduty.” (Ibid., p. 19). No clergyman of the Standing Order could possibly have felt keener resentment on account of the growing antagonism to that group of men than Jedediah Morse. His state of mind is a bit more clearly revealed by the contents of the following note by which the printed sermon was accompanied. This note, it should first be explained, was called out by the fact that a bill had been presented in a recent session of the Massachusetts legislature, providing for the suspension of the obligation to support the clergy of the Standing Order in all cases where it was possible for individuals to produce certificates, showing that they were otherwise contributing to the support of public worship. “Had this Bill passed into a law, it is easy to see that it would have justified and protected (as was no doubt the intention of the Bill, though by no means of all who may have voted for it) the disaffected, the irreligious, and the despisers of public worship and of the Christian Sabbath, in every town and parish, in withdrawing that support of the Christian ministry which the laws now oblige them to give.” (Note D, p. 49 of theFast Sermon).
[777]The concluding sections of the sermon were devoted to (a) a depiction of the awful calamities which would come upon America if ever French armies were permitted to work their remorseless ravages here, and (b) an analysis of the duties which arose out of the dangers that had been presented. The duties named required one (1) to stand by one’s post of duty, despite the gloomy but not utterly hopeless aspect of affairs; (2) to avoid all political connections with those nations which seem devoted by Providence to destruction, and to make a zealous effort “to watch their movements, and detect and expose the machinations of their numerous emissaries among us; to reject, as we would the most deadly poison, their atheistical and destructive principles in whatever way or shape they may be insinuated among us;” and,especially, (3) to promote the election to offices of trust of only such men as have “good principles and morals, who respect religion and love their country, who will be a terror to evil doers, and will encourage such as do well.”
[778]Ibid., p. 34. For the benefit of his readers, Morse supplied the following translation:
“At the East of the Lodge of Portsmouth in Virginia, the 17th of the 5th month, in the year of (V∴ L∴) True Light 5798./:The (R∴ L∴ Pte∴ Fse∴) respectable French Provincial Lodge, regularly appointed under the distinctive title of WISDOM, No. 2660 by the GRAND ORIENT OF FRANCE.ToThe (T∴ R∴ L∴) very respectable French Lodge,TheUnion, No. 14, constituted by theGrandOrientof New-York.S∴ F∴ V∴TT∴ CC∴ and RR∴ FF∴The plate or opening (la planche) with which you have favoured us in date of the 16th of the 2nd month of the current year (Mque∴) Masonic, came to us but a few days since. It was laid before our (R∴ L∴) respectable Lodge, at its extraordinary session on the 14th inst.We congratulate you TT∴ CC∴ FF∴ upon the new Constitutions or Regulations which you have obtained from the Grand Orient of New York. We will therefore make it our pleasure and duty to maintain the most fraternal or intimate Correspondence with your (R∴ L∴) respectable Lodge; as also with all the regular Lodges who are willing to favour us with theirs.It is on this ground (a ce titre) that we think it our duty to inform you of the establishment of two new Masonic workshops (attellieres) regularly constituted and installed according to the French ritual, by our Provincial (R∴ L∴) respectable Lodge; one, more than a year since, under the title of Friendship in the East side of Petersburg in Virginia; the other more recent, under the title of PERFECT EQUALITY, in the East of Port de Paix in the Island of St. Domingo.We herewith transmit to you some copies of our List (Tableau) for this year, which our Lodge prays you to accept in return for those which it hath received from your Lodge with thankfulness.May the Grand Architect of the Universe bless your labours, and crown them with all manner of success. With these sentiments we have the favour to be,P∴ L∴ N∴ M∴ Q∴ V∴ S∴ C∴TT∴ CC∴ and TT∴ RR∴ FF∴Your very affectionate FF∴By order of the very respectableProvincial Lodge of Wisdom,Guieu,Secretary.”
“At the East of the Lodge of Portsmouth in Virginia, the 17th of the 5th month, in the year of (V∴ L∴) True Light 5798./:The (R∴ L∴ Pte∴ Fse∴) respectable French Provincial Lodge, regularly appointed under the distinctive title of WISDOM, No. 2660 by the GRAND ORIENT OF FRANCE.ToThe (T∴ R∴ L∴) very respectable French Lodge,TheUnion, No. 14, constituted by theGrandOrientof New-York.S∴ F∴ V∴TT∴ CC∴ and RR∴ FF∴
“At the East of the Lodge of Portsmouth in Virginia, the 17th of the 5th month, in the year of (V∴ L∴) True Light 5798./:
The (R∴ L∴ Pte∴ Fse∴) respectable French Provincial Lodge, regularly appointed under the distinctive title of WISDOM, No. 2660 by the GRAND ORIENT OF FRANCE.
To
The (T∴ R∴ L∴) very respectable French Lodge,TheUnion, No. 14, constituted by theGrandOrientof New-York.
S∴ F∴ V∴TT∴ CC∴ and RR∴ FF∴
The plate or opening (la planche) with which you have favoured us in date of the 16th of the 2nd month of the current year (Mque∴) Masonic, came to us but a few days since. It was laid before our (R∴ L∴) respectable Lodge, at its extraordinary session on the 14th inst.
We congratulate you TT∴ CC∴ FF∴ upon the new Constitutions or Regulations which you have obtained from the Grand Orient of New York. We will therefore make it our pleasure and duty to maintain the most fraternal or intimate Correspondence with your (R∴ L∴) respectable Lodge; as also with all the regular Lodges who are willing to favour us with theirs.
It is on this ground (a ce titre) that we think it our duty to inform you of the establishment of two new Masonic workshops (attellieres) regularly constituted and installed according to the French ritual, by our Provincial (R∴ L∴) respectable Lodge; one, more than a year since, under the title of Friendship in the East side of Petersburg in Virginia; the other more recent, under the title of PERFECT EQUALITY, in the East of Port de Paix in the Island of St. Domingo.
We herewith transmit to you some copies of our List (Tableau) for this year, which our Lodge prays you to accept in return for those which it hath received from your Lodge with thankfulness.
May the Grand Architect of the Universe bless your labours, and crown them with all manner of success. With these sentiments we have the favour to be,
P∴ L∴ N∴ M∴ Q∴ V∴ S∴ C∴TT∴ CC∴ and TT∴ RR∴ FF∴Your very affectionate FF∴By order of the very respectableProvincial Lodge of Wisdom,
Guieu,
Secretary.”
Morse’sSermon, p. 35.
[779]These documents may be found on pp. 36–45 of Morse’sSermon. For the motto Morse supplied the following translation: “Men believe their eyes farther than their ears. The way by precept is long, but short and efficaceous by example.” (Ibid., pp. 46et seq.)
[780]Ibid., pp. 46et seq.
[781]Ibid., p. 46.
[782]Morse’sSermon, p. 46.
[783]Ibid.
[784]Ibid.
[785]Ibid.
[786]Morse’sSermon, p. 46.
[787]Ibid., pp. 46et seq.
[788]Ibid., p. 47.
[789]Ibid.
[790]Ibid.
[791]Naturally, Morse had not failed to make use of his European authorities in preparing his sermon for the eyes of the general public. There was, of course, no new evidence to be derived from this source.
[792]Morse’sSermon, p. 48. The immediate source from which Morse obtained the documents of which he made such large and confident use in this sermon, constitutes an interesting subject of inquiry. Happily that source is fully disclosed in the following extract from a letter which Morse addressed to Wolcott, Dec. 6, 1799: